,,  JUL    2    1968 

.C8TT 


THE 


DOCTRINE 


OF 


BAPTISMAL  REGENERATION 


1     X 


V 


FROM  THE  NEW  ENGLANDER  FOR  JULY,  1844. 


NEW   HAVEN: 

PRINTED    BY    B.   L.   HAMLEN. 


1844. 


BAPTISMAL    REGENERATION. 


The  doctrine  of  baptismal  regen- 
eration, may  be  traced  to  an  early 
origin  in  the  Christian  church  ;  as 
early  as  about  the  middle  of  the 
second  century.  This  fact  is  much 
relied  on,  as  evidence  of  its  truth. 
But  it  might  be  adduced  for  this  pur- 
pose, with  more  plausibility,  if  it 
were  not  notorious  that  even  at  that 
early  period,  other  great  corruptions 
had  crept  into  the  church.  How 
this  doctrine  first  came  to  be  believ- 
ed, we  may  not  perhaps,  at  this  late 
period,  be  able  to  determine.  Dr. 
Doddridge  accounts  for  it  in  the  fol- 
lowing manner  :  "  In  the  earliest 
ages  of  the  church,  persons  were 
generally  baptized,  as  soon  as  they 
were  converted  to  the  cordial  belief 
of  Christianity,  and  therefore,  the 
time  of  their  conversion,  and  that 
of  their  baptism,  might  naturally 
enough  be  spoken  of  as  one  ;  and 
as  this  was  a  period  when  they  did, 
as  it  were,  come  into  a  new  world, 
it  is  no  wonder  that  the  action  by 
which  they  testified  a  change  so 
lately  made,  should  be  put  for  that 
change  itself.  In  a  word,  a  man  by 
baptism,  solemnly  professed  himself 
a  Christian  ;  and  as  it  was  generally 
the  first  overt  act  by  which  his  be- 
lieving the  gospel  could  be  publicly 
and  generally  known,  and  was  also 
supposed  to  be  very  near  the  time 
of  his  inward  conversion,  they  dated 
his  regeneration,  that  is,  his  happy 
change,  as  that  word  used  to  signify 
even  among  the  heathen,  from  that 
time." 

In  addition  to  these  considerations, 
it  may  be  remarked,  that  baptism 
was  originally  intended  to  be  a  sign 
of  regeneration.  The  outward  wash- 
ing of  water,  was  intended  to  repre- 
sent the  necessity  of  inward  purifi* 
cation.  As  mankind  are  naturally 
prone  to  attaeh  undue  importance  to 
outward  forms,  they  began,  in  pro- 
cess of  time,  to  confound  the  sign 


with  the  thing  signified,  and  to  speak 
of  regeneration  and  baptism  as  one 
and  the  same  thing.  The  doctrine 
of  transubstantiation  may  be  traced 
to  a  similar  origin.  The  bread  and 
wine  in  the  sacrament  of  the  Lord's 
supper,  gradually  came  to  be  regard- 
ed as  the  real  body  and  blood  of 
Christ,  of  which  they  are  only  sym- 
bols. 

A  false  interpretation  of  certain 
passages  of  Scripture,  particularly 
John  iii,  5,  and  Titus  iii,  5,  also  had 
much  influence  in  giving  currency 
to  the  doctrine  of  baptismal  regene- 
ration. That  some  of  the  early  fath- 
ers should  have  mistaken  the  mean- 
ing of  these  texts,  is  no  more  won- 
derful, than  that  they  should  have 
fallen  into  other  egregious  mistakes 
in  interpreting  the  Scriptures. 

When  we  find  Barnabas,  one  of 
the  apostolic  fathers,  maintaining 
that  Abraham  and  his  one  hun- 
dred and  eighteen  trained  servants, 
signify  Jesus  and  his  cross ;  when 
we  find  Origen  mentioning  that  in 
the  account  given  of  the  destruction 
of  the  Hebrew  male  children  in 
Egypt,  and  the  deliverance  of  Mo- 
ses, Pharaoh  is  the  devil,  Pharaoh's 
daughter  is  the  church,  the  midwives 
are  the  Old  and  New  Testaments, 
and  the  male  and  female  children 
are  the  animal  and  rational  faculties 
of  the  soul,  and  Moses  is  the  law ; 
that  the  three  hundred  foxes  caught 
by  Sampson,  arc  teachers  of  heresy  ; 
and  that  the  phrase  used  by  the  Apos- 
tle, "  saved  so  as  by  fire,"  teaches 
that  all  the  saints  after  the  resurrec- 
tion from  the  dead,  will  be  purified 
by  flames,  and  have  the  dross  of  sin 
burnt  oft'  by  literal  fire  ;  when  we 
find  Jerome  interpreting  the  contro- 
versy between  the  two  women  who 
came  to  Solomon,  as  a  represen- 
tation of  the  Jewish  synagogue 
and  the  Christian  church  contending 
about  the  child  Jesus — when  we  find 


these  facts,  and  a  multitude  of  oth- 
ers like  them,  illustrating  the  exeget- 
ical  wisdom  of  the  three  first  centu- 
ries, we  need  not  be  surprised  to 
find  that  the  fathers  have  fallen  into 
the  mistake  of  supposing,  that  our 
Savior,  when  he  said,  John  iii,  5, 
"  Except  a  man  be  born  of  water, 
and  of  the  Spirit,  he  can  not  enter 
into  the  kingdom  of  heaven,"  did 
teach  the  doctrine  of  baptismal  re- 
generation. 

But  although  the  word,  regenera- 
tion, in  the  writings  of  the  ancient 
fathers,  after  the  middle  of  the  se- 
cond century,  is  generally  used  to 
signify  baptism  or  something  insep- 
arably connected  with  baptism,  it  is 
not  used  in  this  sense,  so  invariably 
as  some  have  seemed  to  imagine. 
Clemens  Alexandrinus  uses  the 
word,  in  one  instance  at  least,  to 
denote  a  change  of  character  by 
true  repentance.  Speaking  of  a 
penitent  female,  he  says,  "  that  be- 
ing born  again  by  conversion,  or  a 
change  in  her  temper  and  behavior, 
she  has  the  regeneration  of  life." 
Chrysostom  and  Augustine,  although 
they  frequently  used  the  language 
current  in  their  day,  admitted  that 
many  who  were  outwardly  baptized, 
were  not  baptized  virtually  and  spir- 
itually by  the  Holy  Ghost. 

As  true  religion  declined,  a  super- 
stitious observance  of  outward  rites 
and  ceremonies,  usurped  the  place 
of  vital  godliness ;  and  the  idea  of 
regeneration,  as  an  inward  spiritual 
change  of  character,  became  almost 
entirely  lost.  For  many  centuries, 
no  other  regeneration  was  ever 
thought  of  by  the  great  mass  of 
Christian  professors,  but  that  which 
was  supposed  to  take  place  in  bap- 
tism. The  doctrine  of  baptismal  re- 
generation is  still  maintained,  as  it 
ever  has  been,  by  the  whole  Romish 
church.  It  is  also  maintained  by 
the  high  church  party  in  the  church 
of  England,  and  in  the  Protestant 
Episcopal  church  in  the  United 
States.  By  the  evangelical  party  in 
that  communion,   it  is  entirely  dis- 


carded. But  they  meet  with  great 
embarrassment,  in  being  obliged  to 
make  use  of  a  liturgy,  which  seems 
most  explicitly  to  contradict  their 
belief.  The  high  church  party 
strenuously  insist  that  the  doctrine 
of  baptismal  regeneration  is  a  doc- 
trine of  the  church — clearly  taught 
in  the  Prayer-book ;  and  if  the  lan- 
guage of  the  Prayer-book  is  to  be 
understood  in  its  most  obvious  mean- 
ing, they  certainly  have  the  right  of 
the  argument ;  while  it  is  equally 
certain,  that  their  opponents  have 
the  evidence  of  Scripture  on  their 
side.  The  English  liturgy,  it  is 
well  known,  was  compiled  from  the 
Romish ;  and  by  pei*sons  whose 
eyes  were  not  fully  opened  to  all  the 
corruptions  of  Popery.  It  is  not 
surprising,  therefore,  that  it  should 
contain  some  things  which  ought  to 
have  been  excluded.  Of  these,  the 
doctrine  of  baptismal  regeneration 
is  one. 

The  language  of  the  baptismal 
service  is  very  explicit.  The  minis- 
ter, after  the  baptism  of  an  infant, 
is  directed  to  say,  "  Seeing  now  dear- 
ly beloved,  that  this  child  is  regene- 
rate, and  grafted  into  the  body  of 
Christ's  church,  let  us  give  thanks 
unto  Almighty  God  for  these  bene- 
fits," &c "  We  yield    thee 

hearty  thanks,  most  merciful  Father, 
that  it  hath  pleased  thee  to  regene- 
rate this  infant  with  thy  Holy  Spirit, 
to  receive  him  for  thine  own  child, 
by  adoption,  and  to  incorporate  him 
into  thine  own  church." 

At  the  baptism  of  adults,  the  min- 
ister is  directed  to  say,  "  Mercifully 
look  upon  these  thy  servants  ;  wash 
them,  and  sanctify  them  with  the 
Holy  Ghost ;  that  they  being  deliv- 
ered from  thy  wrath,  may  be  receiv- 
ed into  the  ark  of  Christ's  church." 
Again,  "  Give  thy  Holy  Spirit  to 
these  persons,  that  they  may  be  born 
again,  and  be  made  heirs  of  ever- 
lasting salvation,  through  our  Lord 
Jesus  Christ."  After  baptism,  the 
minister  is  directed  to  say,  "  Seeing 
now,  dearly  beloved,  that  these  per- 


sons  are  regenerate,  and  grafted  in- 
to the  body  of  Christ's  church,  let 
us  give  thanks  unto  Almighty  God 
for  these  benefits."  The  thanksgiv- 
ing then  follows,  and  alter  it  this 
prayer:  "Give  thy  Holy  Spirit  to 
these  persons,  that  being  now  bor7i 
again,  ami  made  heirs  of  everlasting 
salvation,  through  our  Lord  Jesus 
Christ,  they  may  continue  thy  ser- 
vants," &c. 

In  the  church  catechism,  which 
all  are  required  to  learn  before  they 
offer  themselves  for  confirmation, 
are  the  following  questions  and  an- 
swers. "  Ques.  What  is  your  name  ? 
Ans.  N.  or  M.  Qucs.  Who  gave 
you  that  name  ?  Ans.  My  sponsors 
in  baptism,  wherein  I  was  made  a 
member  of  Christ,  a  child  of  God, 
and  an  inheritor  of  the  kingdom  of 
heaven.'1''  Such  is  the  teaching  of 
the  Prayer-book,  which  all  the  min- 
isters of  the  Episcopal  church  are 
obliged  to  use.  While,  therefore, 
we  rejoice  that  there  are  many  evan- 
gelical and  pious  ministers  in  that 
church,  who  adopt  scriptural  views 
on  the  subject  of  regeneration,  we 
can  not  but  regard  them  as  objects 
of  pity,  that  they  are  obliged  to  make 
use  of  formularies  so  utterly  at  vari- 
ance with  their  doctrinal  belief.  In 
order  to  reconcile  their  principles 
and  practice,  they  are  under  the  ne- 
cessity of  resorting  to  the  most  un- 
natural interpretation  of  the  lan- 
guage of  the  Prayer-book. 

Nearly  thirty  years  ago,  there 
was  a  protracted  controversy  on  this 
subject,  in  England,  between  the 
high  church  party  and  the  evangel- 
ical. The  questions  in  dispute,  were 
two.  1.  Is  the  doctrine  of  baptis- 
mal regeneration,  a  doctrine  of  the 
Bible  ?  2.  Is  it  a  doctrine  of  the 
the  church  ?  In  the  opinion  of  can- 
did and  distinguished  judges,  the  re- 
sult of  this  controversv,  was  victory 
and  defeat,  to  both  parties  alike. 
On  the  first  question,  the  evangeli- 
cal party  were  triumphant.  On  the 
second,  the  high  church  party  were 
equally  so.     Thanks  be  to  God,  that 


in  the  discussion  of  this  subject  we 
have  but  one  question  to  settle,  viz. 
What  is  the  testimony  of  the  Scrip- 
tures ?  In  the  following  remarks, 
we  propose, 

First,  To  attempt  to  ascertain 
what  the  doctrine  of  baptismal  re- 
generation is,  as  maintained  by  high 
church  Episcopalians,  in  England 
and  in  this  country  ;  and 

Second,  To  show  that  the  doc- 
trine, so  far  from  receiving  any  sup- 
port from  the  teaching  of  Christ  and 
the  Apostles,  is  utterly  opposed  to 
the  genius  of  Christianity,  and  the 
explicit  declarations  of  the  word  of 
God. 

What  then  is  the  doctrine  of  bap- 
tismal regeneration  ? 

There  has  been  some  doubt  in  the 
minds  of  many  as  to  the  precise 
sense  in  which  this  doctrine  is  held 
by  its  advocates  ;  and  it  is  not  cer- 
tain that  it  is  held  by  all  in  exactly 
the  same  sense.  Of  this  we  may 
perhaps  be  able  to  judge,  by  bring- 
ing together  and  comparing  the 
statements  of  different  individuals. 
Bishop  Brownell  of  Connecticut,  in 
his  late  charge  to  his  clergy,  thus 
states  the  doctrine. 

"  The  true  economy  of  the  Christian 
religion,  regards  men  as  by  nature  chil- 
dren of  wrath.  It  takes  them  from  this 
state,  which  is  called  in  Scripture  the 
'  kingdom  of  Satan,'  and  transfers  them 
by  baptism  into  the  family,  household, 
and  kingdom  of  the  Savior — where  they 
are  called  'children  of  God,'  'members 
of  Christ,'  and  '  heirs  of  the  kingdom  of 
heaven.'  From  adults,  repentance  and 
faith  are  required  as  qualifications  for  bap- 
tism J  and  from  infants  there  is  required  a 
subsequent  repentance  and  faith,  which 
stands  in  the  nature  of  a  debt,  arid  which 
they  are  bound  to  discharge  when  they 
come  to  years  of  discretion.  After  bap- 
tism, the  person  is  regarded  as  in  a  state, 
of  covenant  relationship  int/i  God;  be- 
comes entitled  to  the  aids  of  his  Holy 
Spirit,  and  through  the  instrumentalities 
provided  In  the  church,  is  daily  set  for- 
ward in  the  nurture  and  admonition  of 
the  Lord.  This  chahs*  or  state.  EF- 
FECTED IN  BAPTISM,  IS  CALLED  IN  ScRIP- 
II  Kh.  AMI  IN  THE  I.ANGIAGE  OF  THE 
BAPTISMAL  OFFICE,  REGENERATION." — 
p.  2J. 

"  Let  them  be  assured,  that  those  who 


6 


are  sacramentally  baptized  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  become  by  that  act,  (not  in  name 
only  but  in  deed  and  in  truth,)  'members 
of  Christ,'  'children  of  God,'  and  'heirs 
of  the  kingdom  of  heaven  ;'  that  by  the 
renunciation  of  the  dominion  of  Satan, 
and  their  adoption  into  the  kingdom  of 
Christ,  they  are  restored  to  a  state  of  fa- 
vor with  God,  and  brought  within  the 
sphere  of  the  sanctifying  influences  of 
the  Holy  Spirit.  And  this  is  not  to  be 
regarded  as  a  mere  temporary  act,  but  as 
an  initiation  into  an  abiding  state.  On 
this  ground  the  Apostles  exhorted  their 
baptized  converts  to  count  themselves 
'  dead  unto  sin,  and  alive  unto  God.'  " — 
p.  31. 

Bishop  Hobart  says — 

"In  the  sacrament  of  baptism,  we  are 
taken  from  the  world,  where  we  had  no 
title  to  the  favor  of  God,  and  placed  in  a 
state  of  salvation  in  the  Christian  church." 
— Sermon  on  Confirmation,  p.  26. 

Again,  "Into  this  church,  the  body 
which  derives  life,  strength,  and  salva- 
tion, from  Christ  its  head,  baptism  was 
instituted  as  the  sacred  rite  of  admission. 
In  this  regenerating  ordinance,  fallen  man 
is  born  again  from  a  state  of  condemna- 
tion to  a  state  of  grace." — Companion  for 
the  Mar,  p.  186. 

Again,  "  Wherever  the  gospel  is  pro- 
mulgated, the  only  mode  through  which 
we  can  be  admitted  into  covenant  with 
God,  the  only  mode  through  which  we 
can  obtain  a  title  to  those  blessings  and 
privileges  which  Christ  has  purchased  for 
his  mystical  body,  the  church,  is  the  sa- 
crament of  baptism." — lb.  p.  189. 

Tomline,  Bishop  of  Lincoln,  in 
his  refutation  of  Calvinism,  says : 

"  The  word  regeneration  is  in  Scrip- 
ture solely  and  exclusively  applied  to  the 
one  immediate  effect  of  baptism,  once 
administered  ;  and  is  never  used  as  sy- 
nonymous to  the  repentance  or  reforma- 
tion of  a  Christian  ;  or  to  express  any  op- 
eration of  the  Holy  Ghost  upon  the  human 
mind  subsequent  to  baptism." — 2d  edition, 
p.  86. 

"  Neither  Scripture  nor  the  writings  of 
our  church  authorize  us  to  call  upon  those 
who  have  been  baptized,  whether  in  their 
infancy  or  at  a  mature  ase,  to  regenerate 
themselves,  or  to  expect  regeneration 
through  the  workings  of  the  Holy  Ghost." 

—p.  y2. 

Dr.  Mant,  a  distinguished  advo- 
cate of  this  doctrine,  whose  writings 
occasioned  the  controversy  in  the 
church  of  England,  to  which  we  have 


already  alluded,  says,  (as  quoted  by 
the  Christ.  Obser.  Vol.  XV,  p.  70,) 

"  To  the  proselyte  from  heathenism  to 
the  Jewish  faith,  baptism  had  been  a 
death  to  his  natural  incapacities,  and  a 
new  birth  to  the  civil  privileges  of  a  Jew. 
To  him  who  should  be  admitted  to  a  pro- 
fession of  the  Christian  faith,  and  who 
should  be  '  born  not  of  blood,  nor  of  the 
will  of  the  flesh,  nor  of  the  will  of  man, 
hut  of  God,'  it  teas  a  death  unto  sin,  and 
a  new  birth  unto  those  spiritual  privileges 
which  should  accompany  his  deliverance 
from  the  bondage  of  corruption  into  the 
glorious  liberty  of  the  children  of  God." 
«  *  *  (i  BaptiSm  is  a  new  birth,  by  which 
we  enter  into  a  new  world,  the  new  crea- 
tion, the  blessings  and  spiritualities  of  the 
kingdom.  From  this  time  forward,  we 
have  a  new  principle  put  into  us,  the 
spirit  of  grace,  which  besides  our  soul 
and  body,  is  a  principle  of  action."  *  *  * 
"  The  doctrine  of  regeneration  by  bap 
tism  is  most  clearly  asserted  by  her,  (the 
church.)  She  supposes,  not  merely  that 
all  real  Christians  are  regenerated  by 
God's  Holy  Spirit,  by  which  I  under- 
stand all  those  who  live  a  Christian  life, 
but  that  those  also  are  so  regenerated,  to 
whom  baptism  is  rightly  administered, 
notwithstanding  by  their  future  conduct 
they  may  forfeit  the  privileges  of  their 
new  birth."  *  *  *  "  If  the  work  of  re- 
generation is  not  effected  by  baptism,  it 
is  impossible  for  any  sober  man  to  say 
when  and  by  what  means  it  is."  *  *  * 
"  Sanctification  and  purity,  unspotted  and 
unblemished  holiness,  are  attributed  to  the 
church  of  Christ  as  the  effect  of  the  wash- 
ing of  water."  *  *  *  "All  Christians,  all 
persons  who  have  been  baptized,  are  indis- 
criminately said  to  have  been  regenerated." 

Several  inquiries  are  suggested 
by  the  foregoing  statements. 

1.  Do  these  writers  mean  that 
baptism  itself  is  regeneration  ?  or 
that  regeneration  is  etl'ected  by  bap- 
tism ?  or  that  it  is  an  invariable 
concomitant  of  baptism  ?  Bishop 
Brownell  says,  "  This  change  of 
state  effected  in  baptism,  is  called — 
regeneration."  According  to  him, 
therefore,  regeneration  is  effected  in 
baptism.  By  what  agency,  we  are 
not  informed.  Bishop  Hobart  calls 
baptism  a  "  regenerating  ordin- 
ance ;"  which  seems  to  imply  that 
in  his  view,  baptism  produces  the 
change.  But  he  says  also,  "In  this 
regenerating  ordinance,  fallen  man 
is  born  again,"  &c.    This  language, 


while  it  teaches  that  baptism  and  re- 
generation are  inseparable,  haves 
it  uncertain  by  what  agency  the 
change  is  produced.  According  to 
Bishop  Tomline,  "  regeneration  is 
the  one  immediate  effect  of  bap- 
tism." This  seems  to  make  bap- 
tism the  cause  of  regeneration.  Dr. 
Mant  calls  baptism  "a  new  birth" 
and  speaks  of  it  as  "  a  death  unto 
sin,"  and  a  new  birth  unto  the  privi- 
leges which  are  conferred  on  God's 
children.  This  seems  to  make  bap- 
tism and  regeneration  identical.  It 
is  proper,  however,  to  remark,  that 
none  of  these  writers  exclude  the 
agency  of  the  Holy  Spirit  in  regen- 
eration. They  all  maintain,  (whe- 
ther consistently  or  not,  the  reader 
will  judge,)  that  this  divine  agent 
has  something  to  do  in  effecting  this 
change. 

2.  Does  regeneration  in  the  view 
of  these  writers,  denote  a  change  of 
state  merely,  or  does  it  denote  also 
a  change  of  character  ? 

On  this  point,  their  representa- 
tions do  not  seem  to  be  entirely 
consistent.  From  some  things  which 
they  affirm,  it  would  seem  that  they 
mean  by  it  only  a  change  of  state. 
They  speak  of  it  as  "  a  change  of 
state,"  and  never,  in  so  many  words, 
as  a  change  of  character.  Bishop 
Brownell  most  explicitly  discards 
the  idea  that  regeneration  denotes 
"a  change  of  heart."  But  how  can 
there  be  any  change  of  moral  char- 
acter, without  a  change  of  heart  ? 
He  also  discards,  as  New  Light  the- 
ology, the  idea  of  a  "  sudden  change 
of  heart  by  the  operation  of  the 
Holy  Ghost."  But  if  there  is  a 
change  of  character  wrought  by  the 
Holy  Ghost  at  the  moment  of  bap- 
tism, it  must  be  a  "sudden  change 
of  heart."  Besides,  Bishop  Brown- 
ell says,  "From  adults,  repentance 
and  faith  are  required  as  qualifica- 
tions for  baptism  ;  and  from  infants 
there  is  required  a  subsequent  re- 
pentance and  faith."  This  language 
seems  to  imply,  that  no  change  of 
character  is  expected  at  the  time  of 


baptism,  and  consequently  that  re- 
generation in  the  view  of  Bishop 
Brownell  denotes  no  change  of  char- 
acter. If  adults  possess  the  qualifi- 
cations required  ;  that  is,  if  they  are 
the  subjects  of  repentance  and  faith, 
they  have  already  experienced  a 
change  of  character.  They  are 
penitent  believers  before  baptism. 
What  more  are  they,  so  far  as  moral 
character  is  concerned,  after  bap- 
tism ? 

But  here  difficulties  crowd  upon 
us  in  a  mass.  If  no  change  of 
character  is  effected  in  regenera- 
tion, what  does  the  Holy  Spirit  do  ? 
All  these  writers,  and  all  who  sym- 
pathize with  them,  maintain  that 
those  who  are  regenerated,  are  born 
of  the  Spirit,  as  well  as  of  water. 
In  the  baptismal  service  they  say, 
"  We  yield  thee  hearty  thanks,  most 
merciful  Father,  that  it  hath  pleased 
thee  to  regenerate  this  infant  with 
thy  Holy  Spirit."  But  what  does 
the  Holy  Spirit  do  in  regeneration, 
if  he  does  not  change  the  heart  ? 
Besides,  many  of  the  expressions 
used  by  these  writers,  seem  to  imply 
that  regeneration  denotes  a  change 
of  character.  Dr.  Mant  calls  it  "  a 
death  unto  sin."  He  says  also, 
"  From  this  time  forth,  we  have  a 
new  principle  put  into  us, . .  .  which 
...  is  a  principle  of  action."  And 
again,  "  Sanctification  and  purity, 
unspotted  and  unblemished  holiness 
are  attributed  to  the  church  of  Christ, 
as  the  effect  of  the  washing  of  wa- 
ter." Bishop  Brownell  speaks  of 
baptized  persons  as  "dead  unto  sin, 
and  alive  unto  God."  This  lan- 
guage would  seem  to  imply  an  in- 
ward spiritual  change.  How  per- 
sons who  are  "  by  nature  children 
of  wrath,"  can  become  "dead  unto 
sin,  and  alive  unto  God,"  and  be- 
come the  subjects  of  "sanctification 
and  purity,  and  unspotted  and  un- 
blemished holiness,"  without  any 
change  of  moral  character,  is  to  us 
inconceivable. 

But  still  greater  difficulties  press 
upon  us.    According  to  all  these  wri- 


8 


ters,  regeneration  denotes  a  change 
of  state  in  relation  to  man's  immor- 
tal interests — a  change  from  a  state 
of  condemnation  to  a  state  of  recon- 
ciliation and  favor  with  God.  Bishop 
Hobart  says,  "  In  the  sacrament  of 
baptism,  we  are  taken  from  the 
world,  xchere  we  had  no  title  to  the 
favor  of  God,  and  placed  in  a  state 
of  salvation  in  the  Christian  church." 
"  In  this  regenerating  ordinance, 
fallen  man  is  born  again  from  a 
state  of  condemnation  to  a  slate 
of  grace.''''  Bishop  Brownell  says, 
"  The  true  economy  of  the  Chris- 
tian religion,  regards  men  as  by  na- 
ture children  of  wrath.  It  takes 
them  from  this  state,  which  is  called 
in  Scripture  the  kingdom  of  Satan, 
and  transfers  them  by  baptism,  into 
the  family,  household,  and  kingdom 
of  the  Savior,  where  they  are  call- 
ed 'children  of  God,'  'members  of 
Christ,'  and  '  heirs  of  the  kingdom 
of  heaven.'  " 

Now  is  it  true  that  such  a  change 
takes  place  in  man's  spiritual  condi- 
tion, without  any  change  of  moral 
character  ?  Are  those  who  are 
"  children  of  wrath,"  "  in  a  state  of 
condemnation,"  "  in  the  kingdom  of 
Satan,"  "  where  they  have  no  title 
to  the  favor  of  God,"  transferred 
into  "  the  family,  household,  and 
kingdom  of  the  Savior,"  and  made 
in  very  deed  "  children  of  God, 
members  of  Christ,  and  heirs  of 
the  kingdom  of  heaven,"  without 
the  least  change  of  moral  charac- 
ter? Docs  the  unchangeable  Jeho- 
vah, who  is  of  purer  eyes  than  to 
behold  iniquity,  look  upon  an  indi- 
vidual as  a  "child  of  wrath"  one 
moment,  and  as  an  "  heir  of  heav- 
en" the  next  moment,  while  his 
character  remains  precisely  the 
same  ?  Is  baptism  the  only  divid- 
ing line  between  the  heirs  of  heaven 
and  the  heirs  of  hell  ?  Is  character 
nothing  in  the  sight  of  God  ? 

Again, according  to  Bishop  Brown- 
ell, men  are  "  by  nature  children  of 
wrath."  And  how  are  they  deliv- 
ered from  this  state  ?     By  baptism. 


Consequently,  whatever  change  may 
be  wrought  in  their  moral  character, 
they  continue  to  be  children  of 
wrath,  until  they  are  baptized.  No 
matter  how  deep  and  genuine  may 
be  their  repentance,  how  cordial 
may  be  their  faith  in  Christ,  how 
fervent  may  be  their  love  to  God, 
and  how  unreserved  their  consecra- 
tion of  themselves  to  his  service ; 
these  things  will  avail  nothing  to- 
wards securing  an  interest  in  the  di- 
vine favor.  Repentance  and  faith, 
Bishop  Brownell  informs  us,  are 
qualifications  for  baptism  in  adults. 
Suppose  them  to  possess  these  quali- 
fications. This  change  of  character, 
it  seems,  effects  no  change  in  their 
spiritual  condition.  Let  them  pos- 
sess the  faith  of  Abraham,  the  hu- 
mility of  Job,  and  the  holy  zeal  of 
David  ;  still,  they  are  "  children  of 
wrath,"  in  "the  kingdom  of  Satan," 
and  heirs  of  hell,  until  they  receive 
baptism.  According  to  the  princi- 
ples laid  down  by  these  writers,  God 
regards  the  outward  observance  of 
this  ordinance  as  of  infinitely  greater 
consequence  than  any  change  of 
character  whatever.  It  is  the  condi- 
tion of  salvation.  Without  it,  how- 
ever holy  we  may  be  in  heart  and 
life,  we  have  no  title  to  the  favor  of 
God.  Bishop  Hobart  says  express- 
ly, "  Wherever  the  Gospel  is  pro- 
mulgated, the  only  mode  through 
which  we  can  be  admitted  into 
covenant  with  God  ;  the  only  mode 
through  which  we  can  obtain  a  title 
to  those  privileges  which  Christ  has 
purchased  for  his  mystical  body,  the 
church,  is  the  sacrament  of  bap- 
tism." He  says  again,  "  Repent- 
ance, faith  and  obedience  will  not, 
of  themselves,  be  effectual  to  our 
salvation.  We  may  sincerely  re- 
pent of  our  sins,  we  may  heartily 
believe  the  Gospel,  we  may  walk  in 
the  paths  of  holy  obedience,  but  until 
we  enter  into  covenant  with  God  by 
baptism,  and  ratifying  our  vows  of 
allegiance  and  duty  at  the  holy  sac- 
rament of  the  supper,  commemorate 
the  mysterious  sacrifice  of  Christ, 


we  can  not  assert  any  claim  to  sal- 
ra/joH."*  But  what  saith  the  Scrip- 
ture ?  "  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shalt  be  saved." 

3.  Another  inquiry  suggested  by 
the  statements  above  given,  is,  Are 
all  who  are  baptized  by  persons  duly 
authorized,  regenerated,  whatever 
may  be  their  character  and  motives? 
Suppose  a  person  hypocritically  to 
profess  repentance  and  faith,  and  to 
apply  for  baptism,  for  the  purpose 
of  accomplishing  some  base  design  ; 
and  suppose  the  ordinance  to  be  ad- 
ministered in  due  form,  and  by  a 
person  duly  authorized ;  is  he  re- 
generated ?  On  this  point,  we  are 
inclined  to  believe  there  is  not  an 
entire  agreement  among  the  ad- 
vocates of  baptismal  regeneration. 
Dr.  Mant,  if  we  understand  him, 
strenuously  maintains  the  affirma- 
tive of  this  question.  He  says,  "  All 
persons  who  have  been  baptized,  are 
indiscriminately  said  to  have  been 
regenerated."  He  maintains  that 
Simon  Magus  was  regenerated  ;  for 
he  asks,  "  When  was  Simon  Magus 
admonished  of  the  necessity  of  un- 
dergoing another  new  birth?"  The 
Bishop  of  Lincoln  seems  to  have 
been  of  the  same  opinion.  He  says, 
"  The  word  regeneration  is,  in  Scrip- 
ture, solely  and  exclusively  applied 
to  the  one  immediate  effect  of  bap- 
tism, once  administered."  He  says, 
also,  "  Neither  Scripture,  nor  the 
writings  of  our  church,  authorize  us 
to  call  upon  those  who  have  been 
baptized,  to  regenerate  themselves, 
or  to  expect  regeneration  through 
the  workings  of  the  Holy  Spirit" 
And  is  it  so  ?  Is  the  veriest  hypo- 
crite, whose  heart  is  full  of  enmity 
to  God,  and  hatred  of  holiness, 
translated  by  baptism,  without  any 
change  of  character,  from  the  king- 
dom of  Satan  into  the  kingdom  of 
God's  dear  Son,  and  made  a  child 
of  God  and  heir  of  the  kingdom  of 
heaven  ?  But  as  we  said,  we  are 
inclined  to  believe,  that  this  ground 

*  Companion  for  the  Altar,  p.  190. 


is  not  taken  by  all  the  advocates  of 
this  doctrine. 

Bishop  Brownell  says,  "  The  sac- 
rament of  baptism,  as  well  as  that  of 
the  Lord's  supper,  will  always  prove 
efficacious,  unless  hindered  by  the 
unworthiness  of  the  receiver."  This 
language  seems  to  imply,  that  its 
efficacy  may  be  hindered  ;  that  is, 
that  persons  may  be  baptized,  and 
not  be  regenerated.  But  this  view 
of  the  subject  is  not  free  from  diffi- 
culty. Suppose  a  person  to  be  duly 
baptized,  but  not  possessing  the  re- 
quisite qualifications,  to  fail  of  regen- 
eration ;  how  is  it  possible  for  that 
individual  to  be  saved  ?  Christ  has 
declared,  that  "  except  a  man  be 
born  again,  he  can  not  see  the  king- 
dom of  God."  This  individual  has 
been  baptized,  but  he  has  not  been 
regenerated  ;  and  if  there  is  no  re- 
generation but  that  which  is  effected 
in  baptism,  how  can  he  be  saved, 
unless  he  shall  be  rebaptized  ?  And 
do  the  high  church  Episcopalians 
deem  it  necessary  to  rebaptize  all 
those,  whose  unworthiness,  they 
have  reason  to  fear,  hindered  the 
efficacy  of  the  ordinance  when  first 
administered  ? 

4.  What,  in  the  view  of  the  high 
church  party,  is  essential  to  the  va- 
lidity and  efficacy  of  baptism  ?  On 
this  point,  so  far  as  we  know,  there 
is  an  entire  harmony  of  views  among 
them  ;  and  they  are  correctly  ex- 
pressed in  the  following  declarations 
of  Bishop  Hobart. 

"  In  order  to  be  effectual,  to  be 
acknowledged  by  God,  and  accom- 
panied by  his  power,  they  [the  sac- 
raments] must  be  administered  by 
those  who  have  received  a  commis- 
sion for  the  purpose,  from  him." 
"  None  can  possess  authority  to  ad- 
minister the  sacraments,  but  those 
who  have  received  a  commission 
from  the  bishops  of  the  church. "t 

It  is  here  most  explicitly  affirmed, 
that  none  but  those  who  have  been 
episcopally  ordained,  have  any  right 


i  Companion  for  llie  Altar,  pp.  1U3,200. 


10 


to  administer  baptism  ;  and  that 
when  professedly  administered  by 
others,  it  is  not  acknowledged  by 
God,  nor  accompanied  by  his  power. 
In  other  words,  regeneration  never 
takes  place  except  in  connection 
with  baptism  administered  by  an 
Episcopal  clergyman.  Consequent- 
ly, all  the  members  of  non-episcopal 
churches,  whatever  may  be  their 
character,  are  in  an  unregenerate 
state.  They  are,  of  course,  accord- 
ing to  the  foregoing  statements, 
"  children  of  wrath,"  "  in  the  king- 
dom of  Satan,"  "  under  condemna- 
tion," without  "  any  title  to  the  favor 
of  God."  The  legitimate  inference 
is,  that  they  can  not  possibly  be 
saved.  This  inference,  we  are 
aware,  they  do  not  admit,  in  its  full 
extent.  They  admit,  nay,  they 
strenuously  maintain,  that  none  but 
those  who  have  been  duly  baptized, 
have  "  a  covenanted  title  to  salva- 
tion ;"  but  they  express  the  charita- 
ble hope,  that  some  of  them  may, 
in  some  way,  they  know  not  what, 
through  the  uncovenanted  mercies 
of  God,  finally  escape  the  sorrows 
of  the  second  death.  But  it  is  easy 
to  prove,  that  none  but  those  who 
have  "  a  covenanted  title  to  salva- 
tion," can  possibly  be  saved.  A 
covenanted  title,  is  a  title  secured 
by  promise. 

Now  to  whom  is  salvation  prom- 
ised ?  It  is  promised  to  all  true  be- 
lievers ;  John  v,  24.  It  is  promised 
to  those  who  repent ;  Ezek.  xviii,  30. 
It  is  promised  to  all  who  love  God  ; 
James  i,  12.  It  is  promised  to  the 
righteous;  Psalm  lviii,  11.  It  is 
promised  to  the  godly  ;  1  Tim.  iv,  8. 
It  is  promised  to  the  just ;  Prov.  iv, 
18.  It  is  promised  to  the  merciful ; 
Matt,  v,  7.  It  is  promised  to  the 
meek  ;  Psalm  cxlix,  4.  It  is  prom- 
ised to  the  upright;  Psalm  vii,  10. 
It  is  promised  to  the  pure  in  heart ; 
Matt,  v,  8.  It  is  promised  to  them 
that  fear  the  Lord  ;  Psalm  ciii,  17. 
It  is  promised  to  those  that  call  upon 
the  Lord  ;  Rom.  x,  12,  13.  It  is 
promised  to  all  in  every  nation,  who 


fear  God  and  work  righteousness ; 
Ac)sx,34,35.  Thus  we  see  to  whom 
salvation  is  secured  by  promise ;  in 
other  words,  who  have  a  "  covenant- 
ed title  to  salvation."  The  question 
now  is,  can  any  who  do  not  possess 
some  one  or  all  of  the  above  traits 
of  character,  be  saved  ?  Can  any 
who  do  not  believe  be  saved  ?  What 
saith  the  Scripture  ?  "  He  that  be- 
lieveth  not  shall  be  damned  ;"  Mark 
xvi,  16.  Can  any  who  do  not  repent, 
be  saved  ?  "  Except  ye  repent,  ye 
shall  all  likewise  perish ;"  Luke 
xiii,  8.  Can  any  who  do  not  love 
God,  be  saved  ?  "  If  any  man  love 
not  the  Lord  Jesus  Christ,  let  him 
be  anathema,  maranatha;"  1  Cor. 
xvi,  22.  Can  any  who  are  not 
righteous  be  saved  ?  "  Know  ye 
not,  that  the  unrighteous  shall  not  in- 
herit the  kingdom  of  God  ?"  1  Cor. 
vi,  9.  Can  any  that  are  not  godly 
be  saved  ?  "  If  the  righteous  scarce- 
ly be  saved,  where  shall  the  ungod- 
ly, and  the  sinner  appear?"  1  Pet. 
iv,  18.  Can  any  that  are  not  just 
be  saved  ?  "  The  hope  of  unjust 
men  perisheth  ;"  Prov.  xi,  7.  Can 
any  that  are  not  merciful  be  saved  ? 
"  He  shall  have  judgment  without 
mercy,  that  hath  showed  no  mer- 
cy ;"  James  ii,  13.  It  is  needless 
to  search  any  further.  Nothing  can 
be  plainer  from  the  Bible,  than  that 
the  promises  and  threatenings  in- 
clude all  descriptions  of  people.  In 
other  words,  all  to  whom  salvation 
is  not  promised,  are  under  condem- 
nation. Every  man  is  a  believer  or 
an  unbeliever,  penitent  or  impeni- 
tent, righteous  or  unrighteous,  godly 
or  ungodly,  just  or  unjust,  merciful 
or  unmerciful.  Now  to  the  believer, 
to  the  penitent,  to  the  righteous,  &c. 
salvation  is  secured  by  promise.  But 
the  unbeliever,  the  impenitent,  the 
unrighteous,  &c.  are  under  condem- 
nation, and  dying  in  this  state,  must 
be  lost.  No  man,  therefore,  can  pos- 
sibly be  saved,  who  does  not  come 
within  the  pale  of  the  covenant.  If 
then,  none  but  those  who  have  been 
baptized  by  persons  episcopally  or- 


11 


dained,  have  "a  covenanted  title  to 
salvation,"  all  others  must  inevitably 
perish. 

Such  then,  is  the  doctrine  of  bap- 
tismal regeneration,  as  maintained 
by  its  advocates.  Although  it  is  dif- 
ficult to  ascertain  their  precise  mean- 
ing on  some  points ;  and  although 
there  may  be  some  slight  difference 
of  views  among  them  ;  yet  on  the 
following  points,  which  are  suffi- 
ciently plain,  they  are,  it  is  believed, 
perfectly  agreed, — 

1.  That  there  is  no  regeneration 
except  in  connection  with  baptism 
administered  by  a  clergyman  epis- 
copally  ordained.* 

2.  That  when  baptism  is  adminis- 
tered to  a  proper  subject,  and  by  a 
person  duly  authorized,  regenera- 
tion always  takes  place. 

3.  That  the  regeneration  which 
takes  place  in  baptism,  denotes  a 
change  in  man's  spiritual  state,  so 
that  from  a  child  of  wrath,  he  be- 

*  There  is  an  inconsistency  in  the  prac- 
tice of  high  church  Episcopalians  in  ref- 
erence to  this  point.  While  they  strenu- 
ously maintain  the  principle  ahove  stated, 
yet  in  receiving  members  from  other  de- 
nominations, they  do  not  generally  rebap- 
li/.e  them.  The  consequence  is,  that  ma- 
ny of  the  members  of  their  church,  and 
not  a  few  of  their  clergy,  (bishops  not 
excepted,)  have  never  received  any  but 
Congregational  or  Presbyterian  baptism. 
Now  it  is  a  very  serious  question,  whether 
these  persons  have  ever  been  regenerated. 
If  they  have,  when  did  their  regeneration 
afcc  place  ?  Not  when  they  were  bap- 
tized ;  fur  according  to  Bishop  Habart, 
tin  ir  baptism  \v;is  "  not  acknowledged  by 
God,"  nor  "accompanied  by  his  power. 
Now  it  is  strenuously  maintained,  that 
there  is  no  regeneration  but  that  which 
takes  place  in  baptism.  ISut  these  per- 
sons were  not  regenerated  whan  tiny 
were  baptised  |  consequently,  they  never 
have  In  in  1 1  generated. 

To  obviate  this  difficulty,  it  lias  been 
lately  said,  thai  confirmation  supersedes 
the  necessity  of  rebaptizing  those  who 
have  received  none  but  lay-baptism.  But 
how  :  .Suppose  a  person,  who  was  bapti- 
zed by  a  Congregational  clergyman  twen- 
ty years  ag".  should  be  confirmed  by  the 
bishop  to-day.  Is  be  regenerated?  If  he 
is,  a  lien  did  his  regeneration  take  place? 
Did  his  continuation  to-day,  make  it  true 
that  he  was  regenerated  twenty  years  ago, 


comes  a  child  of  God,  and  an  heir 
of  heaven. 

4.  That  every  person  duly  bap- 
tized, does  by  that  act  obtain  a  title 
to  heaven,  and  will  finally  be  saved, 
unless  he  apostatizes,  and  loses  the 
grace  given  at  his  baptism. 

5.  That  no  unbaptized  person  has 
any  covenanted  title  to  salvation  ; 
that  is,  any  interest  in  the  promises 
of  the  Gospel. 

We  now  proceed,  as  was  propo- 
sed, to  show  that  this  doctrine,  so 
far  from  receiving  any  support  from 
the  teaching  of  Christ  and  the  Apos- 
tles, is  utterly  opposed  to  the  genius 
of  Christianity,  and  to  the  express 
declarations  of  the  word  of  God. 

The  argument  from  ecclesiastical 
history,  we  pass  over  as  of  no  weight ; 
because,  if  we  were  to  collect  all  the 
testimony  of  the  fathers  on  this  sub- 
ject, we  should  find  it  very  contra- 
dictory.! We  know  also,  that  great 
corruptions  crept  into  the  church  at 
an  early  age.  The  opinions  of  the 
fathers,  therefore,  are  not  to  be  re- 
lied on,  any  farther  than  they  are 
found  to  agree  with  the  word  of  God. 
"  To  the  law  and  to  the  testimony." 
What  saith  the  Scripture  ? 

when,  previous  to  his  confirmation,  it  was 
true  that  he  never  had  been  regenerated? 
Or  was  he  regenerated  at  the  time  of  his 
confirmation.  We  would  ask  then,  what 
becomes  of  the  doctrine  of  baptismal 
regeneration  ?  Where,  in  the  Bible,  or 
in  the  Fr.iyer-book,  or  in  the  writings  of 
the  fathers,  is  confirmation  styled  a  "  re- 
generating ordinance f"  Bishop  Brown- 
ell  tells  us.  that  it  is  bv  baptism  we  are 
taken  from  the  kingdom  of  Satan,  and 
transferred  into  the  kingdom  of  Christ. 
So  >a\s  Bishop  Hobart.  And  so  say  all 
the  theologians  of  this  rl.iss.  Let  these 
tell.  then,  if  they  can,  when  those  among 
them,  who  have  never  had  any  hut  Pres- 
byterian or  Congregational  baptism,  were 
regenerated. 

t  The  conductors  of  the  London  Chris- 
tian Observer  (themselves  Episcopalians) 
say,  "  The  opinions  of  the  early  Christian 
fathers  are  scarcely  to  be  deemed  good  au- 
thority on  this  subject ;  if  for  no  other  rea- 
son, at  least  for  this,  that  it  is  extremely 
difficult  to  get  at  their  meaning  at  all; 
and  that,  when  obtained  by  long  research, 
it  is  often  found  very  contradictory."  Vol. 
XV,  p.  836. 


12 


The  only  passages  of  Scripture 
■which  have  been  adduced  with  any 
plausibility,  in  support  of  the  doc- 
trine of  baptismal  regeneration,  are 
John  iii,  5,  and  Titus  iii,  5.  The  first 
reads  thus  :  "  Except  a  man  be  born 
of  water  and  of  the  Spirit,  he  can  not 
enter  into  the  kingdom  of  heaven." 
Here  it  is  said,  we  are  explicitly 
taught,  that  baptism  is  essential  to 
regeneration — just  as  essential  as 
the  operation  of  the  Holy  Spirit — 
that  without  the  application  of  water 
to  the  outward  man,  as  well  as  of  the 
Spirit  to  the  inward  man,  there  can 
be  no  scriptural  regeneration.  This, 
at  first  view,  is  quite  plausible.  But 
upon  close  examination,  it  will  ap- 
pear not  to  be  conclusive.  What 
does  our  Savior  mean  by  the  phrase 
"  born  of  water  ?"  Does  he  mean 
water-baptism  ?  That  he  does,  is 
not  to  our  mind,  certain  :  for 

1.  Baptism  is  not  mentioned  in 
the  passage.  It  is  said,  "  except  a 
man  be  born  of  water  f  but  it  is  not 
said,  except  a  man  be  baptized  toith 
water.  To  assert  that  these  phrases 
are  synonymous,  is  a  mere  assump- 
tion. 

2.  There  are  no  parallel  texts 
which  support  this  interpretation. 
There  are  many  passages  in  the 
New  Testament  which  teach  the 
necessity  of  regeneration,  which 
represent  it  as  the  work  of  God, 
and  which  describe  its  nature  and 
effects ;  but  there  is  none  in  which 
baptism  is  mentioned  as  constituting 
any  part  of  it.  Now  if  baptism  is 
an  essential  part  of  this  saving 
change,  would  there  not  have  been 
some  explicit  declaration  to  this  ef- 
fect, especially  since  regeneration 
is  so  often  brought  into  view  in  the 
Scriptures,  and  represented  as  abso- 
lutely necessary  to  salvation  ?  We 
know  that  other  texts  are  referred 
to  by  those  who  adopt  the  interpre- 
tation in  question.  But  no  one  has 
been  adduced  more  unequivocal 
than  the  one  we  are  considering. 
The  one  principally  relied  on  is 
Titus  iii,  5  :  "  According  to  his  mer- 


cy he  saved  us  by  the  washing  of 
regeneration  and  the  renewing  of 
the  Holy  Ghost."  But  it  will  be 
observed  that  baptism  is  not  men- 
tioned in  this  passage.  To  affirm 
that  by  "  the  washing  of  regenera- 
tion'''1 the  ordinance  of  baptism  is 
intended,  is  again  taking  for  grant- 
ed what  needs  to  be  proved.  It  is 
equally  doubtful,  to  say  the  least, 
whether  this  phrase  means  baptism, 
or  whether  the  phrase  "  born  of  wa- 
ter" has  this  meaning ;  and  it  is  a 
gross  departure  from  all  the  rules 
of  sound  interpretation  to  explain 
one  doubtful  passage  by  another 
equally  doubtful. 

3.  At  the  time  of  our  Lord's  con- 
ference with  Nicodemus,  Christian 
baptism  was  not  instituted.*  The 
old  dispensation  had  not  yet  ceased. 
Christian  baptism  was  not  instituted, 
until  after  Christ's  resurrection.  The 
first  account  we  have  of  it  is  in  the 
commission  given  to  the  Apostles, 
"  Go  ye,  therefore,  and  teach  all  na- 
tions, baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost."  Previously  to 
this,  we  have  no  account  that  Christ 
ever  enjoined  baptism. t  In  all  his 
preaching,   so  far  as  we  can   learn, 


*  This  so  far  as  we  know,  is  admitted  by 
all  who  adopt  the  interpretation  here  op- 
posed. Dr.  Mant  says,  "  Our  Savior  was 
alluding  by  anticipation  to  the  sacrament 
of  baptism  which  he  meant  to  ordain." — 
Tracts,  p.  8. 

t  It  is  true  that  the  disciples  of  Christ 
did  baptize,  probably  with  his  approba- 
tion, at  least  with  his  permission.  But 
it  does  not  appear  that  he  ever  enjoined 
baptism  as  a  duty  upon  any  whom  he 
addressed.  "  On  this  subject,  the  truth 
seems  to  be  that  our  Lord,  on  entering 
upon  his  ministry,  permitted  the  continu- 
ance of  John's  baptism,  as  harmonizing 
with  his  own  designs.  The  import  of  this 
rite  was  the  same,  whether  administered 
by  John  himself,  or  by  the  disciples  of 
Jesus.  In  either  case,  it  implied  the  pro- 
fession of  repentance,  and  a  consecration 
to  the  kingdom  of  heaven.  To  this  bap- 
tism none  but  Jews  were  admitted,  to 
whom  the  ministry  of  John  was  wholly 
restricted.  The  introduction  of  Christian 
baptism,  strictly  so  called,  was  immedi- 
ately consequent  upon  our  Lord's  ascen- 


13 


he  said  nothing  on  this  suhjcct.  To 
many  a  penitent  sinner  he  said,  "  Go 
in  peace  ;"  but  to  what  one  did  he 
ever  say,  Go,  be  baptized  ?  No  such 
case  is  recorded  ;  and  the  reason  is 
obvious.  The  time  had  not  yet  come, 
for  baptism  which  was  to  be  an  ordi- 
nance of  the  new  dispensation,  to  be 
instituted.  Now  is  it  credible,  that 
our  Savior  in  his  conference  with 
Nicodemus,  should  refer  to  an  ordi- 
nance which  had  not  been  instituted  ? 
Especially  is  it  credible  that  he 
should  declare  it  to  be  essential  to 
that  new  birth,  without  which  he  had 
just  informed  Nicodemus,  he  could 
not  see  the  kingdom  of  God  ? 

4.  If  by  the  phrase,  "  born  of 
water,"  baptism  is  intended,  we  see 
not  that  any  without  baptism,  can 
possibly  be  saved.*  The  declara- 
tion of  our  Lord  is  absolute.  "  Ex- 
cept a  man  be  born  of  water  and  of 
the  Spirit  he  can  not  enter  into  the 
kingdom  of  heaven."  But  did 
Christ  declare  baptism  to  be  essen- 
tial to  salvation,  and  with  the  same 
lips  afterwards  promise  to  the  un- 
baptized  thief,  that  he  should  be 
with  him  in  paradise  ?  If,  to  evade 
this  difficulty,  it  should  be  said,  that 
by  "  the  kingdom  of  heaven,"  the 
visible  church  only  is  intended,  there 
is  an  insuperable  objection  to  this 
explanation.  It  would  make  the 
passage  teach  that  no  man  can  en- 
ter the  visible  church  without  being 
born  of  the  Spirit.  But  is  this  im- 
possible ?     Is  it  impossible  to  make 

sion,  and  the  most  important  commission 
for  receiving  it  as  an  universal  ordinance 
of  the  church,  is  given  in  Matt,  xxviii, 
19." — Coleman's  Christian  Antiquities, pp. 
256,  2."»7. 

*  "  If  our  Lord,  in  his  discourse  with 
Nicodemus,  intended  thus  solemnly  to 
declare  that  except  a  man  be  baptized  he 
can  not  sec,  can  not  enter  into  the  king- 
dom of  heaven,  then  must  the  multitudes 
in  all  ages,  (for  the  primitive  times  of 
Christianity  must  not  he  excluded,)  who 
have  lived  and  died  without  baptism, 
whatever  may  have  been  their  knowl- 
edge of  Christian  doctrine,  or  their  prac- 
tice of  Christian  duties,  be  peremptorily 
excluded  from  heaven,  and  perish  in  their 
eins." — Chris.  Obser.,  Vol.  Al,  p.  367. 


a  hypocritical  profession  of  religion  ? 
Is  every  man  who  joins  the  church, 
let  his  motives  be  ever  so  base,  born 
of  the  Spirit  ?  Was  this  true  of  Si- 
mon Magus  ?  Is  it  true  of  those  to 
whom  Christ  will  say  at  the  judg- 
ment, "  I  never  knew  yow?" 

5.  To  suppose  that  the  phrase 
"  born  of  water,"  means  baptism,  is 
to  ascribe  to  this  ordinance  an  impor- 
tance which  is  no  where  else  given 
to  it  in  the  Scriptures.  According 
to  this  interpretation,  to  be  baptized 
is  just  as  essential  to  salvation  as  to 
be  born  of  the  Spirit.  But  no  such 
importance  is  elsewhere  given  to 
baptism.  It  is  written,  "  He  that 
believeth  and  is  baptized  shall  be 
saved,  and  he  that  believeth  not  shall 
be  damned,"  but  it  is  not  said,  he 
that  is  not  baptized  shall  be  damned. 
Nor  is  it  any  where  said,  unless  it 
be  in  the  passage  under  considera- 
tion, that  except  a  man  be  baptized 
he  can  not  enter  into  the  kingdom 
of  heaven. 

6.  That  our  Lord  did  not  mean 
baptism  by  the  phrase  "  born  of 
water,"  may  be  inferred  from  the 
reprimand  which  he  gave  to  Nico- 
demus. "  Art  thou  a  master  in  Is- 
rael and  knowest  not  these  things  ?" 
But  what  means  had  he  of  knowing 
these  things,  if  baptism  is  an  essen- 
tial part  of  the  new  birth  ?  Where 
could  he  have  learned  this  doctrine  ? 
Not  from  the  Old  Testament,  for  no 
such  doctrine  is  there  inculcated. 
Not  from  the  mere  custom  among 
the  Jews,  (a  custom  of  human  ori- 
gin,) of  baptizingGentile  proselytes; 
for  he  certainly  could  not  be  expect- 
ed to  infer  the  necessity  of  baptism 
to  himself,  being  a  Jew,  from  such 
a  practice.  Not  from  the  New  Tes- 
tament, for  the  New  Testament 
was  not  then  written.  How,  then, 
could  Nicodemus  have  known  these 
things  ?  And  how  could  he  be  crim- 
inal for  his  ignorance  ?  If  Christ 
inculcated  simply  a  change  of  heart, 
this  is  a  truth  abundantly  taught  in 
the  law  and  prophets ;  a  truth,  of 
course,  which  Nicodemus  ought  to 


14 


have  well  understood.  In  this  view 
of  the  subject,  we  can  see  the  utmost 
propriety  in  the  reprimand  which  he 
received.  But  if  baptism  is  essen- 
tial to  the  new  birth,  and  to  salva- 
tion, and  if  this  is  what  our  Savior 
inculcated,  Nicodemus  was  quite  ex- 
cusable for  his  ignorance  of  this 
truth  ;  for  it  is  a  truth  which  had 
never  before  been  revealed.* 

But  if  the  phrase  "  born  of  water," 
does  not  mean  baptism,  what  does  it 
mean  ?  We  are  inclined  to  think 
with  Calvin,  and  others,  that  the  term 
water  in  this  passage,  is  used  not  in 
a  literal,  but  in  a  figurative  sense. 
If  this  view  is  correct,  to  be  born  of 
water,  and  of  the  Spirit,  are  but  dif- 
ferent modes  of  expression  to  signi- 
fy the  same  thing.  The  one,  how- 
ever, may  be  designed  to  point  out 
the  nature  of  the  effect  produced, 
and  the  other,  the  agent  by  whom  it 
is  produced.  The  passage  is  thus 
paraphrased  by  Dr.  Scott.  "  Except 
a  man  be  born  of  water  and  of  the 
Spirit. — except  his  heart  be  purified 
by  that  inward  washing  of  the  Holy 
Spirit,  of  which  water  hath  been  the 
constant  emblem,  he  can  not  enter 
into  the  kingdom  of  God.'"  It  is 
well  known  that  the  term  water  is 
often  used  in  the  Scriptures  as  the 
emblem  of  the  Holy  Spirit.  When 
Jesus  said,  "  He  that  believeth  on 
me,  as  the  Scripture  hath  said,  out 
of  his  belly  shall  flow  rivers  of  liv- 
ing water ;  this  spake  he  of  the 
Spirit,  which  they  that  believe  on 
him  should  receive."  When  it  is 
said,  "  I  will  sprinkle  clean  water 
upon  you,  and  ye  shall  be  clean  ;" 
there  can  be  no  doubt  that  the  influ- 
ences of  the  Spirit  are  intended. 
Why,  then,  may  we  not  suppose, 
that  the  term  water  is  used  in  the 
same  emblematical  sense,  in  the  pas- 
sage under  consideration  ? 

Should  it  be  objected  that  the  form 

*  The  writer  docs  not  consider  himself 
justly  liable  to  the  charge  of  plagiarism, 
for  having  made  free  use  of  the  thoughts 
inn  comment  on  this  passage,  published  in 
the  first  volume  of  the  Christian  Spectator. 


of  expression,  "  born  of  water  and 
of  the  Spirit,"  clearly  imports  that 
two  distinct  things  are  intended,  we 
would  reply,  that  similar  phraseol- 
ogy is  often  used  to  describe,  not 
two  distinct  things,  but  what  in  the 
sense  above  supposed,  is  one  and 
the  same  thing.  Take  the  following 
texts  as  examples.  "  Make  you  a 
new  heart,  and  a  new  spirit."  "  A 
new  heart  will  I  give  you,  and  a  new 
spirit  will  I  put  within  you."  What 
is  the  difference  between  a  new 
heart  and  a  new  spirit  ?  "  I  will 
pour  water  upon  him  that  is  thirsty, 
and  floods  upon  the  dry  ground  ;  I 
will  pour  my  Spirit  upon  thy  seed, 
and  my  blessing  upon  thine  off- 
spring." In  this  passage,  water  and 
the  Spirit  evidently  denote  the  same 
thing.  The  promise  expressed  in 
figurative  language  in  the  first  part 
of  the  passage,  is  repeated  in  literal 
language  in  the  last  part.  John  the 
Baptist,  speaking  of  Christ,  said, 
"  He  shall  baptize  you  with  the  Ho- 
ly Ghost  and  with  fire."  That  by 
fire,  is  here  intended  the  application 
of  literal  fire,  no  one  will  pretend.* 
The  meaning  as  commonly  expoun- 
ded is,  that  Christ  should  baptize 
with  the  Holy  Ghost,  "  which  has  the 
energy  and  efficacy  of  fire  to  refine 
us  from  our  dross  and  corruptions." 
So  in  the  passage  under  considera- 
tion, to  be  "  born  of  water  and  of  the 
Spirit"  is,  to  be  renewed  by  the  Ho- 
ly Spirit,  which,  like  water,  purifies 
us  from  the  pollutions  of  sin. 

We  are  aware  that  many  who 
discard  the  doctrine  of  baptismal  re- 
generation, differ  from  the  opinion 
we  have  given  as  to  the  meaning  of 
this  text.     Dr.  Doddridge,  while  he 

*  There  maybe  an  allusion  in  this  pas- 
sage to  the  miracle  on  the  day  of  Pente- 
cost. But  still  no  one  supposes  that  the 
"  cloven  tongues  like  as  of  fire,"  were 
tongues  of  literal  fire.  If  then,  we  should 
admit  that  there  is  an  allusion  to  baptism 
in  John  iii,  5,  it  would  not  be  necessary 
to  suppose  that  the  term  water  is  used  in 
a  literal  sense.  It  may  be  used  in  the 
sense  expressed  by  Dr.  Scott  in  the  para- 
phrase given  above. 


15 


speaks  of  the  interpretation  above 
given  as  one  that  may  be  true  ;  rath- 
er inclines  to  the  opinion  that  bap- 
tism is  referred  to,  and  gives  the 
following  paraphrase  of  the  text. 
"  Whosoever  would  become  a  reg- 
ular member  of  the  kingdom  of  God, 
must  not  only  be  baptized,  but  as 
ever  lie  desires  to  share  in  its  spirit- 
ual and  eternal  blessings,  must  ex- 
perience the  renewing  and  sanctify- 
ing influences  of  the  Holy  Spirit  on 
his  soul,  to  cleanse  it  from  the  power 
of  corruption,  and  to  animate  and 
quicken  it  to  a  spiritual  and  divine 
life."  The  difficulty  attending  this 
interpretation  is,  that  it  seems  not  to 
he  consistent  with  the  unqualified 
language  of  our  Savior.  Christ 
does  not  say,  except  a  man  be  born 
not  only  of  water,  but  of  the  Spirit, 
6cc.  ;  but  "  except  a  man  be  born  of 
water  and  of  the  Spirit,"  &c.  In 
the  face  of  so  positive  a  declaration, 
we  can  not  explain  the  phrase  "  born 
of  water,"  to  mean  any  thing  with- 
out which  a  man  can  enter  into  the 
kingdom  of  heaven.  If  we  admit 
that  the  phrase  "  born  of  water," 
does  mean  baptism,  it  is  not  easy  to 
avoid  the  conclusion,  that  every  un- 
baptized  person  must  be  excluded 
from  the  kingdom  of  heaven.  But 
if  we  mistake  not,  it  has  been  shown, 
that  we  are  not  obliged  so  to  under- 
stand it,  any  more  than  we  are  obli- 
ged to  believe,  that  the  Apostles 
were  baptized  with  literal  fire. 

It  has  been  said,  "  Baptism  is  an 
open  profession  of  religion.  Nico- 
demus  was  probably  one  of  the  ru- 
lers, who  loved  the  praise  of  men 
more  than  the  praise  of  God.  What 
is  more  probable  than  that  Jesus 
would  require  of  so  timid  a  charac- 
ter, an  open  profession  of  his  reli- 
gion ?"  This  does  not  remove  the 
difficulty  ;  for  the  declaration  of  OUT 
Lord  is  not  restricted  in  its  applica- 
tion to  Nicodemus.  lie  did  not  say, 
except  you,  Nicodemus,  be  born  of 
water, &c,  but  except  a  man  be  born, 
&e.  His  language  is  unrestricted 
in  its  application.     It  is  applicable 


to  all  men,  in  all  ages,  and  is  left  on 
the  sacred  record,  as  a  part  of  that 
gospel  which  is  to  be  preached  to 
every  creature. 

We  have  dwelt  the  longer  on 
this  passage,  because,  so  far  as  the 
Scriptures  are  concerned,  those  who 
contend  for  the  doctrine  in  ques- 
tion, regard  this  text  as  their  strong 
hold. 

Another  text  on  which  they  place 
much  reliance,  and  which  we  have  al- 
ready mentioned,  is  Titus  iii,  5.  "Ac- 
cording to  his  mercy  he  saved  us,  by 
the  washing  of  regeneration,  and  the 
renewing  of  the  Holy  Ghost."  Bap- 
tism, as  we  have  already  had  occasion 
to  remark,  is  not  mentioned  in  this 
passage,  and  to  affirm  that  the  phrase 
"  washing  of  regeneration"  means 
baptism,  is  taking  for  granted  what 
needs  to  be  proved.  But  if  it  could 
be  proved  that  it  does  mean  baptism, 
this  would  not  prove  that  baptism  is 
regeneration.  Regeneration  itself, 
and  the  washing;  of  regeneration, 
may  be  entirely  distinct.  Baptism 
may  be  called  the  washing  of  regen- 
eration, as  being  the  emblem  of  re- 
generation. It  is  the  outward  visi- 
ble sign  of  an  inward  spiritual 
change  of  heart,  which  the  Scrip- 
tures denominate  regeneration.  But 
to  us  it  seems  more  reasonable  to  be- 
lieve that  baptism  is  not  referred  to  in 
this  passage.  The  washing  of  re- 
generation, probably  denotes  that  in- 
ward purification  which  is  effected 
by  the  operations  of  the  Holy  Spirit. 
Dr.  Doddridge  thinks  that  the  last 
clause  of  the  verse  is  exegetical  of 
the  first,  and  that  the  passage  would 
be  correctly  translated  if  it  should 
read  "  by  the  washing  of  regenera- 
tion, even  the  regeneration  of  the 
Holy  Ghost." 

\\  e  do  not  deem  it  necessary  to 
spend  time  in  examining  other  pas- 
sages which  have  been  adduced  in 
support  of  this  doctrine  ;  for  as  we 
have  said,  these  tw  oare  the  only  texts 
from  which  any  thing  like  a  plausi- 
ble argument  has  been  derived. 

We  proceed  now  to  show  from  the 


16 


Bible  that  the  doctrine  can  not  be 
true. 

1.  It  is  opposed  to  the  whole  spirit 
and  genius  of  the  Christian  religion. 
The  religion  of  the  Gospel  is  a  spirit- 
ual religion — not  a  religion  of  forms, 
but  a  religion  of  the  heart.  "  God  is 
a  spirit,  and  he  seeketh  such  to  wor- 
ship him  as  worship  him  in  spirit  and 
in  truth."'  Mankind  have  ever  been 
prone  to  place  undue  reliance  upon 
the  observance  of  outward  forms. 
This  was  true  of  God's  ancient  peo- 
ple. They  were  punctilious  in  their 
observances  of  the  rites  and  ceremo- 
nies enjoined  in  their  law.  But  in 
this  they  placed  the  essence  of  reli- 
gion. Hence  God  reprobated  their 
services  as  vain  oblations.  "  To 
what  purpose  is  the  multitude  of 
your  sacrifices  unto  me  ?  saith  the 
Lord.  I  am  full  of  the  burnt-offer- 
ings of  rams,  and  the  fat  of  fed 
beasts ;  and  I  delight  not  in  the 
blood  of  bullocks,  or  of  lambs,  or  of 
he-goats.  When  ye  come  to  appear 
before  me,  who  hath  required  this  at 
your  hand,  to  tread  my  courts  ?  Bring 
no  more  vain  oblations  :  incense  is 
an  abomination  unto  me  ;  the  new 
moons  and  sabbaths,  the  calling  of 
assemblies,  I  can  not  away  with  ;  it 
is  iniquity,  even  the  solemn  meet- 
ing." The  Jews  in  the  days  of  our 
Savior,  were  also  very  strict  in  the 
observance  of  outward  forms.  They 
tithed  mint,  anise  and  cumin,  but 
they  omitted  the  weightier  matters 
of  the  law,  judgment,  mercy  and 
faith.  "  God  looketh  on  the  heart." 
"  He  is  not  a  Jew  who  is  one  out- 
wardly, neither  is  that  circumcision, 
which  is  outward  in  the  flesh  ;  but 
he  is  a  Jew  who  is  one  inwardly, 
and  circumcision  is  that  of  the  heart, 
in  the  spirit,  and  not  in  the  letter, 
whose  praise  is  not  of  men  but  of 
God."  With  equal  truth  it  may  be 
said,  "  He  is  not  a  Christian  who  is 
one  outwardly,  neither  is  that  bap- 
tism which  is  outward  in  the  flesh," 
&e.  "  For  in  Christ  Jesus,  neither 
circumcision  availeth  any  thing,  nor 
uncircumcision,    but    faith    which 


worketh  by  love.''''  Again,  "  For  in 
Christ  Jesus,  neither  circumcision 
availeth  any  thing,  nor  uncircumcis- 
ion, but  a  neiv  creature.'1''  Thus  we 
see  how  little  stress  the  Scriptures 
lay  on  the  externals  of  religion, 
when  compai-ed  with  those  inward 
feelings  of  the  heart,  which  consti- 
tute the  essence  of  holy  obedience. 
We  must  possess  that  faith  which 
worketh  by  love,  and  thus  become 
new  creatures,  in  order  to  be  inter- 
ested in  the  divine  favor.  To  sup- 
pose that  baptism  is  regeneration,  or 
constitutes  an  essential  part  of  it,  is 
to  give  to  it  an  importance  which  is 
not  given  to  the  outward  observance 
of  any  religious  rite  in  the  Scrip- 
tures, and  is  utterly  inconsistent  with 
the  genius  of  Christianity,  which  is 
"  a  religion  not  of  forms,  but  of  real- 
ities; not  of  shadows,  but  of  sub- 
stance ;  not  of  words,  but  of  things." 
2.  That  regeneration  denotes  an 
internal,  spiritual  change,  may  be 
inferred  from  the  literal  signification 
of  the  word.  What  is  it  to  be  re- 
generated ?  It  is  to  be  begotten 
again  ;  which  is  the  same  as  to  be- 
come a  new  creature  ;  and  this,  ac- 
cording to  the  representations  of 
Scripture,  denotes  not  merely  a 
change  of  state,  but  a  radical  change 
of  character.  It  is  to  have  "a  new 
heart,  and  a  new  spirit" — to  be 
"  created  in  Christ  Jesus  unto  good 
works."  Regeneration  is  the  work 
of  God.  Those  who  are  regenera- 
ted, are  "  born  of  God  ;"  or  as  it  is 
in  the  original  Greek,  have  been  be- 
gotten of  God.  It  is  the  peculiar 
work  of  the  Holy  Spirit ;  and  what 
docs  the  Holy  Spirit  do  in  regenera- 
tion ?  "  The  fruit  of  the  Spirit  is 
love,  joy,  peace,  long-suffering,  gen- 
tleness, goodness,  faith,  meekness, 
temperance."  In. regeneration,  these 
Christian  graces  are  wrought  in  the 
soul.  To  be  born  of  the  Spirit  is, 
in  a  moral  sense,  to  become  a  new 
creature.  It  is  to  experience  a 
transformation  of  moral  character. 
The  sinner  is  raised  from  the  death 
of  sin,   to    spiritual    life.      He    is 


17 


brought  to  love  what  before  he  ha- 
ted ;  and  to  choose  what  before  he 
refused.  The  whole  current  of  his 
moral  feelings  is  changed.  This, 
according  to  the  Scriptures,  is  re- 
generation. But  how  widely  differ- 
ent is  this  view  of  the  subject,  from 
that  which  supposes  regeneration  to 
be  a  mere  change  of  state  effected 
by  the  reception  of  an  outward  or- 
dinance. 

3.  Those  who  have  been  regene- 
rated are  children  of  God.  This  is 
admitted  by  the  advocates  of  baptis- 
mal regeneration.  Bishop  Brownell 
says,  M  Those  who  are  sacramentally 
baptized  in  the  name  of  the  Father, 
of  the  Son,  and  of  the  Holy  Ghost, 
become  by  that,  act,  (not  in  name, 
only,  but  in  deed,  and  truth,)  mem- 
bers of  Christ,  children  of  God,  and 
heirs  of  the  kingdom  of  heaven." 
But  how  according  to  the  Scriptures, 
do  persons  become  children  of  God  ? 
Is  it  by  baptism  ?  Where  do  we 
find  any  such  doctrine  taught  in  the 
Bible  ?  The  Apostle  says,  Gal.  iii, 
26,  "  Ye  are  all  the  children  of  God 
by  faith  in  Jesus  Christ.''''  Again,  it 
is  written,  John  i,  12,  13,  "  But  as 
many  as  received  him,  to  them  gave 
he  power  to  become  the  sons  of  God, 
even  to  them  that  believe  on  his 
name ;  which  were  born  not  of 
blood,  nor  of  the  will  of  the  flesh, 
nor  of  the  will  of  man,  but  of  God." 
Here  we  are  explicitly  taught  that 
persons  become  the  children  of  God 
by  faith.  Those  who  receive  Christ, 
or  who  believe  on  his  name,  arc  the 
sons  of  God,  and  are  born  of  God. 
Nothing  is  said  of  their  being  regen- 
erated in  baptism.  Again,  it  is  writ- 
ten, Rom.  viii,  14,  "  As  many  as  are 
led  by  the  Spirit  of  God,  they  are 
the  sons  of  God."  Not,  as  many  as 
are  baptized — but,  as  many  as  are 
renewed  by  the  agency  of  the  Holy 
Ghost,  and  are  under  his  influence 
and  guidance.  And  how,  according 
to  the  Scriptures,  are  we  to  ascertain 
whether  we  are  the  children  of  God  ? 
If  we  become  children  of  God  by 
baptism,   all    that   is   necessary  is, 


to  enquire  whether  we  have  been 
duly  baptized.  But  the  Apostle 
says,  "The  Spirit  itself,  beareth 
witness  with  our  spirits,  that  we  are 
the  children  of  God."  Again,  the 
Apostle  says,  Phil,  ii,  14,  15,  "  Do 
all  things  without  murmurings  and 
disputings,  that  ye  may  be  blameless 
and  harmless,  the  sons  of  God  with- 
out rebuke,  in  the  midst  of  a  crook- 
ed and  perverse  nation,  among 
whom  ye  shine  as  lights  in  the 
world."  Here  a  holy  life  is  repre- 
sented as  evidence  that  persons  are 
sons  of  God.  Nothing  is  said  about 
their  becoming  such  in  baptism. 
Nor  is  there  a  text  in  the  Bible  in 
which  it  is  affirmed  that  persons  be- 
come children  of  God  by  baptism. 

4.  If  baptism  is  regeneration,  or 
a  necessary  and  constituent  part  of 
it,  then  those  who  are  regenerated, 
are  born  of  the  will  of  man,  contra- 
ry to  the  express  testimony  of  the 
Scriptures.  In  regard  to  adults,  it 
depends  on  their  own  will,  and  that 
of  the  officiating  clergyman,  wheth- 
er they  shall  be  born  again  or  not. 
However  sincerely  a  person  may 
repent  and  believe  in  Christ,  and 
however  faithfully  he  may  walk  in 
the  paths  of  holy  obedience  ;  unless 
he  believes  it  to  be  his  duty  to  be 
baptized  by  one  who  has  been  epis- 
copally  ordained,  and  consents  to  be 
thus  baptized  ;  and  unless  some  such 
clergyman  will  consent  to  baptize 
him,  he  can  not  be  regenerated. 
In  regard  to  infants,  it  depends  on 
the  will  of  their  parents,  the  minis- 
ter, and  the  sponsors,  whether  they 
shall  be  regenerated  or  not.  We  are 
aware  that  Bishop  Brownell  denies 
this  inference.  He  says,  "  The  true 
doctrine  of  the  church  is,  that  the 
regeneration  of  the  infant  is  not  ef- 
fected by  any  arbitrary  decree  of 
election,  nor  does  it  depend  on  the 
faith,  or  the  prayers,  or  the  inten- 
tion of  the  minister,  or  of  the  spon- 
sors ;  but  on  the  positive  institu- 
tion and  promises  of  Christ.''''  But 
we  ask,  suppose  the  parents  refuse 
to  offer  their  child  in  baptism — or 


18 


suppose  the  minister  refuses  to  bap- 
tize it — or  suppose  no  individuals 
can  be  found  to  act  the  part  of  spon- 
sors— can  that  child  be  regenerated  ? 
If  it  can,  then  the  doctrine  of  baptis- 
mal regeneration  is  not  true.  If  it 
can  not,  then  it  does  depend  on  the 
will  of  man  whether  that  child  shall 
be  regenerated,  "  the  positive  insti- 
tution and  promises  of  Christ''''  not- 
withstanding. 

5.  The  doctrine  of  baptismal  re- 
generation virtually  sets  aside  the 
great  doctrine  of  justification  by 
faith,  the  doctrine  which  Luther 
called  "  articulus  stantis,  vel  ca- 
dentis  ecclesia,'1''  and  which  has 
ever  been  regarded  by  Protestants, 
as  a  fundamental  doctrine  of  the 
Gospel. 

Bishop  Brownell  says,  "  The  true 
economy  of  the  Christian  religion, 
regards  men  as  by  nature  the  chil- 
dren of  wrath."  And  how  are  they 
delivered  from  this  state  of  condem- 
nation, and  brought  into  a  state  of 
favor  with  God  ?  He  tells  us,  "  It 
takes  them  from  this  state,  which  is 
called  in  Scripture, '  the  kingdom  of 
Satan,1  and  transfers  them  by  bap- 
tism into  the  family,  household,  and 
kingdom  of  the  Savior." — "  After 
baptism,  the  person  is  regarded  as 
in  a  state  of  covenant-relationship 
with  God.'1''  Bishop  Hobart  says, 
"  In  this  regenerating  ordinance, 
fallen  man  is  born  again  from  a 
state  of  condemnation  to  a  state  of 
grace."  According  to  these  divines, 
therefore,  it  is  by  baptism  that  sin- 
ners are  brought  from  a  state  of  con- 
demnation to  a  state  of  favor  with 
God.  They  arc  justified  not  by 
faith,  but  by  baptism.  No  matter 
how  sincerely  they  may  believe  in 
Christ,  they  are  still  in  a  state  of 
condemnation,  till  they  are  taken 
from  this  state  by  baptism.  Bishop 
Hobart  says  expressly,  "  Repent- 
ance, faith,  and  obedience,  will  not 
of  themselves  be  elTectual  to  our 
salvation.  We  may  sincerely  re- 
pent of  our  sins,  we  may  heartily 
believe  the  Gospel,  we  may  walk  in 


the  paths  of  holy  obedience,  but  un- 
til  we  enter  into  covenant  with  God 
by  baptism,  and  ratifying  our  vows 
of  allegiance  at  the  holy  sacrament 
of  the  supper,  commemorate  the 
mysterious  sacrifice  of  Christ,  we 
can  not  assert  any  claim  to  salva- 
tion." 

But  what  is  the  testimony  of  the 
Scriptures  on  this  subject.  The 
Apostle  Paul  says,  Rom.  iii,  21 — 26, 
"But  now  the  righteousness  of  God 
without  the  law  is  manifested,  be- 
ing witnessed  by  the  law  and  the 
prophets  ;  even  the  righteousness  of 
God,  which  is  by  faith  of  Jesus 
Christ,  unto  all,  and  upon  all  them 
xvho  believe ;  for  there  is  no  differ- 
ence ;  for  all  have  sinned  and  come 
short  of  the  glory  of  God  ; — being 
justified  freely  by  his  grace,  through 
the  redemption  that  is  in  Christ; 
whom  God  hath  set  forth  to  be  a 
propitiation  through  faith  in  his 
blood,  to  declare  his  righteousness 
for  the  remission  of  sins  that  are 
past,  through  the  forbearance  of 
God  ;  to  declare  I  say,  at  this  time, 
his  righteousness,  that  he  might  be 
just,  and  the  justifier  of  him  that  be- 
lieveth  in  Jesus.''''  We  are  here 
taught,  that  the  only  meritorious 
ground  of  the  sinner's  justification 
is  the  righteousness  of  Christ ;  and 
that  it  is  by  faith  in  Christ,  that  the 
sinner  is  justified.  "  The  true  econ- 
omy of  the  Christian  religion,"  ac- 
cording to  this  Apostle  is,  that  men 
are  transferred  from  "  the  kingdom 
of  Satan,"  into  "the  family,  house- 
hold, and  kingdom  of  the  Savior," 
not  by  baptism,  but  by  faith.  The 
righteousness  of  God,  which  is  by 
faith  of  Jesus  Christ,  is  "  unto  ail 
and  upon  all  them  %vho  believe." 
The  moment  the  sinner  truly  be- 
lieves in  Christ,  whether  he  has  been 
baptized  or  not,  he  is  delivered  from 
condemnation,  and  is  in  a  state  of 
favor  with  God.  This  idea  is  abun- 
dantly taught  in  the  Scriptures. 
Acts  x,  43,  "To  him  give  all  the 
prophets  witness,  that  through  his 
7ia?ne,  whosoever  believeth  on  him, 


19 


shall  receive  remission  of  sins.'''' 
Eph.  ii,  8,  "By  grace  are  ye  saved, 
through  faith"  not  through  baptism. 
Luke  vii,  50,  "And  he  said  unto  the 
woman,  thy  faith  hath  saved  thee, 
go  in  peace."  See  also  Luke  xxiii, 
42.  When  did  the  Lord  ever  say, 
Go  in  peace,  thy  baptism  hath  saved 
thee  ?  John  iii,  14,  15,  "  As  Moses 
lifted  up  the  serpent  in  the  wilder- 
ness, even  so  must  the  Son  of  man 
be  lifted  up,  that  whosoever  lelieveth 
in  him,  should  not  perish,  but  have 
eternal  life."  See  also  ver.  16,  18, 
36.  John  vi,  35,  40 ;  xi,  25,  26. 
Rom.  i,  16,  "  I  am  not  ashamed 
of  the  gospel  of  Christ,  for  it  is  the 
power  of  God  unto  salvation  to  every 
one  that  believeth."  Rom.  x,  4, 
"  Christ  is  the  end  of  the  law  for 
righteousness  to  every  one  that  be- 
lieveth.'''' Compare  these  declara- 
tions with  that  of  Bishop  Hobart, 
given  in  the  extract  above. 

We  see  from  these  texts,  (and 
many  others  of  similar  import  might 
be  added,)  the  importance  which  the 
Scriptures  attach  to  faith.  It  is  that 
which  unites  the  soul  to  Christ,  and 
brings  it  into  a  state  of  favor  with 
God.  We  are  assured  in  the  most 
explicit  manner,  and  in  a  great  mul- 
titude of  instances,  that  all  true  be- 
lievers, (not  excepting  those  who 
are  unbaptized,)  are  justified — in 
other  words,  are  in  a  state  of  favor 
with  God,  and  have  a  "covenanted 
title  to  salvation."  To  maintain, 
therefore,  that  men  are  taken  from 
a  state  of  condemnation  by  baptism, 
and  made  by  that  act,  "in  deed  and 
in  truth,"  "  members  of  Christ, 
children  of  God,  and  heirs  of  the 
kingdom  of  heaven,"  is  to  subvert 
"in  deed  and  in  truth,"  one  of  the 
most  important  doctrines  of  the 
Gospel. 

6.  If  baptism  is  regeneration, 
then  circumcision  was  regenera- 
tion, under  the  ancient  dispensation. 
But  is  circumcision  ever  thus  spo- 
ken of  in  the  Scriptures  ?  Are  we 
any  where  taught,  that  those  who 
were  by  nature  children  of  wrath, 


were  taken  from  this  state,  and 
transferred  by  circumcision,  "  into 
the  family,  household,  and  kingdom 
of  the  Savior  ?"  Observe  what  the 
Apostle  Paul  says  on  this  subject, 
Rom.  iv,  6 — 11,  "Even  as  David 
also  describeth  the  blessedness  of 
the  man  to  whom  the  Lord  impu- 
teth  righteousness  without  works ; 
saying,  blessed  are  they  whose  ini- 
quities are  forgiven,  and  whose  sins 
are  covered.  Blessed  is  the  man  to 
whom  the  Lord  will  not  impute  sin. 
Cometh  this  blessedness,  then,  upon 
the  circumcision  only,  or  upon  the 
uncircumcision  also  ?  For  we  say 
that  faith  was  reckoned  unto  Abra- 
ham for  righteousness.  How  was  it 
then  reckoned  ?  When  he  was  in 
circumcision,  or  in  uncircumcision? 
Not  in  circumcision,  but.  in  uncir- 
cumcision. And  he  received  the 
sign  of  circumcision,  a  seal  of  the 
righteousness  of  the  faith  which  he 
had  being  yet  uncircumcised."  Here 
we  are  assured,  that  the  blessing  of 
pardon  under  the  ancient  dispensa- 
tion, was  bestowed  upon  all  true  be- 
lievers, whether  they  had  been  cir- 
cumcised or  not ;  for  even  Abraham 
himself  was  justified  by  faith  before 
he  was  circumcised.  So  under  the 
Christian  dispensation,  this  blessed- 
ness, cometh  not  upon  the  baptized 
only,  but  upon  the  unbaptized  also, 
if  they  are  true  believers  in  Christ. 

7.  If  baptism  is  essential  to  re- 
generation, it  will  follow,  that  no 
unbaptized  person  can  be  the  sub- 
ject of  evangelical  love,  faith  or 
obedience.  It  is  written,  1  John  iv, 
7,  "Every  one  that  loveth,  is  born 
of  God."  Again,  1  John  v,  1, 
"  Whosoever  believeth  that  Jesus  is 
the  Christ,  is  born  of  God."  Again, 
1  John  ii,  29,  "  Every  one  that  do- 
eth  righteousness  is  born  of  him." 

The  argument  on  this  point  stands 
thus. 

Every  one  that  loveth  is  born 
of  God ;  but  no  unbaptized  per- 
son is  born  of  God  ;  therefore,  no 
unbaptized  person  loveth. 

Again,  Whosoever  believeth  that 


20 


Jesus  is  the  Christ,  is  born  of  God  ; 
but  no  unbaptized  person  is  born  of 
God  ;  therefore,  no  unbaptized  per- 
son believeth  that  Jesus  is  the  Christ. 

Again,  Every  one  that  doeth  right- 
eousness is  born  of  him,  (God)  ;  but 
no  unbaptized  person  is  born  of 
God  ;  therefore,  no  unbaptized  per- 
son doeth  righteousness. 

And  is  it  so  ?  Must  a  person  be 
baptized  before  he  can  love,  or  be- 
lieve, or  do  righteousness  ?  Does 
not  Bishop  Brownell  say,  that  "  from 
adults,  repentance  and  faith  are  re- 
quired as  qualifications  for  bap- 
tism ?"  Does  not  Bishop  Hobart 
plainly  intimate  that  persons  may 
"  sincerely  repent  of  their  sins, 
heartily  believe  the  Gospel,  and 
walk  in  the  paths  of  holy  obedi- 
ence," while  unbaptized  ?  If  these 
things  are  so,  it  is  evident  from  the 
texts  above  quoted,  that  persons  may 
be  regenerated  while  unbaptized. 
Indeed  from  adults,  regeneration  is 
required  as  a  qualification  for  bap- 
tism. Besides,  was  not  the  dying 
thief  a  believer  ?  Was  not  Corne- 
lius a  devout    man,    and  one  that 


feared  God,  and  one  that  had  receiv- 
ed the  Holy  Ghost,  previous  to  his 
baptism  ?  Did  not  the  three  thou- 
sand on  the  day  of  Pentecost,  re- 
ceive the  word  with  joy,  and,  of 
course,  believe,  before  they  were 
baptized  ?  But  the  case  of  the  eu- 
nuch is  decisive.  "The  eunuch 
said,  see  here  is  water,  what  doth 
hinder  me  to  be  baptized  ?  And 
Philip  said,  if  thou  believest  with  all 
thine  heart,  thou  mayest."  Mayest 
what  ?  Mayest  be  baptized,  i.  e.  re- 
generated, according  to  the  doctrine 
under  examination.  But  "  whoso- 
ever believeth  that  Jesus  is  the 
Christ,  is  born  of  God."  If  then 
the  eunuch  did  believe  with  all  his 
heart,  he  was  already  regenerated; 
yet  this  was  required  as  the  condi- 
tion on  which  he  was  entitled  to  re- 
ceive baptism.  The  ordinance  of 
baptism,  therefore,  is  not  regenera- 
tion, nor  has  it  any  necessary  con- 
nection with  regeneration.  On  the 
contrary,  no  adult  person  possesses 
the  requisite  qualification  for  bap- 
tism, till  he  has  been  already  regen- 
erated. 


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